R O M A N S.

CHAP. VIII.

The apostle, having fully explained the doctrine
of justification, and pressed the necessity of sanctification, in
this chapter applies himself to the consolation of the Lord's
people. Ministers are helpers of the joy of the saints. "Comfort
ye, comfort ye my people," so runs our commission, Isa. xl. 1. It is the will of God
that his people should be a comforted people. And we have here such
a draught of the gospel charter, such a display of the unspeakable
privileges of true believers, as may furnish us with abundant
matter for joy and peace in believing, that by all these immutable
things, in which it is impossible for God to lie, we might have
strong consolation. Many of the people of God have, accordingly,
found this chapter a well-spring of comfort to their souls, living
and dying, and have sucked and been satisfied from these breasts of
consolation, and with joy drawn water out of these wells of
salvation. There are three things in this chapter: I. The
particular instances of Christians' privileges, ver. 1-28. II. The ground thereof laid in
predestination, ver. 29,
30. III. The apostle's triumph herein, in the name of
all the saints, ver. 31 to the
end.

The Believer's Privileges. (a.
d. 58.)

1 There is therefore now no condemnation
to them which are in Christ Jesus, who walk not after the flesh,
but after the Spirit. 2 For the law of the Spirit of life in
Christ Jesus hath made me free from the law of sin and death.
3 For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh,
and for sin, condemned sin in the flesh: 4 That the
righteousness of the law might be fulfilled in us, who walk not
after the flesh, but after the Spirit. 5 For they that are
after the flesh do mind the things of the flesh; but they that are
after the Spirit the things of the Spirit. 6 For to be
carnally minded is death; but to be spiritually minded
is life and peace. 7 Because the carnal mind
is enmity against God: for it is not subject to the law of
God, neither indeed can be. 8 So then they that are in the
flesh cannot please God. 9 But ye are not in the flesh, but
in the Spirit, if so be that the Spirit of God dwell in you. Now if
any man have not the Spirit of Christ, he is none of his.

I. The apostle here begins with one signal
privilege of true Christians, and describes the character of those
to whom it belongs: There is therefore now no condemnation to
those that are in Christ Jesus, v. 1. This is his triumph after that
melancholy complaint and conflict in the foregoing chapter—sin
remaining, disturbing, vexing, but, blessed be God, not ruining.
The complaint he takes to himself, but humbly transfers the comfort
with himself to all true believers, who are all interested in it.
1. It is the unspeakable privilege and comfort of all those that
are in Christ Jesus that there is therefore now no condemnation to
them. He does not say, "There is no accusation against them," for
this there is; but the accusation is thrown out, and the indictment
quashed. He does not say, "There is nothing in them that deserves
condemnation," for this there is, and they see it, and own it, and
mourn over it, and condemn themselves for it; but it shall not be
their ruin. He does not say, "There is no cross, no affliction to
them or no displeasure in the affliction," for this there may be;
but no condemnation. They may be chastened of the Lord, but
not condemned with the world. Now this arises from their being in
Christ Jesus; by virtue of their union with him through faith they
are thus secured. They are in Christ Jesus, as in their city of
refuge, and so are protected from the avenger of blood. He is their
advocate, and brings them off. There is therefore no condemnation,
because they are interested in the satisfaction that Christ by
dying made to the law. In Christ, God does not only not condemn
them, but is well pleased with them, Matt. xvii. 5. 2. It is the undoubted
character of all those who are so in Christ Jesus as to be freed
from condemnation that they walk not after the flesh but after
the Spirit. Observe, The character is given from their walk,
not from any one particular act, but from their course and way. And
the great question is, What is the principle of the walk, the flesh
or the spirit, the old or the new nature, corruption or grace?
Which of these do we mind, for which of these doe we make
provision, by which of these are we governed, which of these do we
take part with?

II. This great truth, thus laid down, he
illustrates in the following
verses; and shows how we come by this great privilege,
and how we may answer this character.

1. How we come by these privileges—the
privilege of justification, that there is no condemnation to
us—the privilege of sanctification, that we walk after the
Spirit, and not after the flesh, which is no less our privilege
than it is our duty. How comes it about?

(1.) The law could not do it, v. 3. It could neither justify
nor sanctify, neither free us from the guilt nor from the power of
sin, having not the promises either of pardon or grace. The law
made nothing perfect: It was weak. Some attempt the law made
towards these blessed ends, but, alas! it was weak, it could not
accomplish them: yet that weakness was not through any defect in
the law, but through the flesh, through the corruption of
human nature, by which we became incapable either of being
justified or sanctified by the law. We had become unable to keep
the law, and, in case of failure, the law, as a covenant of works,
made no provision, and so left us as it found us. Or understand it
of the ceremonial law; that was a plaster not wide enough for the
wound, it could never take away sin, Heb. x. 4.

(2.) The law of the Spirit of life in
Christ Jesus does it, v.
2. The covenant of grace made with us in Christ is a
treasury of merit and grace, and thence we receive pardon and a new
nature, are freed from the law of sin and death, that is,
both from the guilt and power of sin—from the course of the law,
and the dominion of the flesh. We are under another covenant,
another master, another husband, under the law of the
Spirit, the law that gives the Spirit, spiritual life to
qualify us for eternal. The foundation of this freedom is laid in
Christ's undertaking for us, of which he speaks v. 3, God sending his own Son.
Observe, When the law failed, God provided another method. Christ
comes to do that which the law could not do. Moses brought the
children of Israel to the borders of Canaan, and then died, and
left them there; but Joshua did that which Moses could not do, and
put them in possession of Canaan. Thus what the law could not do
Christ did. The best exposition of this verse we have Heb. x. 1-10. To make the sense of
the words clear, which in our translation is a little intricate, we
may read it thus, with a little transposition:—God sending his
own Son in the likeness of sinful flesh, and a sacrifice for sin,
condemned sin in the flesh, which the law could not do, in that it
was weak through the flesh, &c., v. 4. Observe, [1.] How Christ appeared:
In the likeness of sinful flesh. Not sinful, for he was
holy, harmless, undefiled; but in the likeness of that flesh which
was sinful. He took upon him that nature which was corrupt, though
perfectly abstracted from the corruptions of it. His being
circumcised, redeemed, baptized with John's baptism, bespeaks the
likeness of sinful flesh. The bitings of the fiery serpents were
cured by a serpent of brass, which had the shape, though free from
the venom, of the serpents that bit them. It was great
condescension that he who was God should be made in the likeness of
flesh; but much greater that he who was holy should be made in the
likeness of sinful flesh. And for sin,—here the best Greek
copies place the comma. God sent him, en homoiomati sarkos
hamartias, kai peri hamartias—in the likeness of sinful
flesh, and as a sacrifice for sin. The LXX. call a sacrifice
for sin no more than peri hamartias—for sin;
so Christ was a sacrifice; he was sent to be so, Heb. ix. 26. [2.] What was done by this
appearance of his: Sin was condemned, that is, God did
therein more than ever manifest his hatred of sin; and not only so,
but for all that are Christ's both the damning and the domineering
power of sin is broken and taken out of the way. He that is
condemned can neither accuse nor rule; his testimony is null, and
his authority null. Thus by Christ is sin condemned; though it live
and remain, its life in the saints is still but like that of a
condemned malefactor. It was by the condemning of sin that death
was disarmed, and the devil, who had the power of death, destroyed.
The condemning of sin saved the sinner from condemnation. Christ
was made sin for us (2 Cor. v.
21), and, being so made, when he was condemned sin was
condemned in the flesh of Christ, condemned in the human nature: So
was sanctification made to divine justice, and way made for the
salvation of the sinner. [3.] The happy effect of this upon us
(v. 4): That the
righteousness of the law might be fulfilled in us. Both in our
justification and in our sanctification, the righteousness of the
law if fulfilled. A righteousness of satisfaction for the breach of
the law is fulfilled by the imputation of Christ's complete and
perfect righteousness, which answers the utmost demands of the law,
as the mercy-seat was as long and as broad as the ark. A
righteousness of obedience to the commands of the law is fulfilled
in us, when by the Spirit the law of love is written upon the
heart, and that love is the fulfilling of the law, ch. xiii. 10. Though the
righteousness of the law is not fulfilled by us, yet, blessed be
God, it is fulfilled in us; there is that to be found upon and in
all true believers which answers the intention of the law. Us
who walk not after the flesh, but after the Spirit. This is the
description of all those that are interested in this
privilege—they act from spiritual and not from carnal principles;
as for others, the righteousness of the law will be fulfilled upon
them in their ruin. Now,

(1.) By looking to our minds. How may we
know whether we are after the flesh or after the Spirit? By
examining what we mind, the things of the flesh or the things of
the spirit. Carnal pleasure, worldly profit and honour, the things
of sense and time, are the things of the flesh, which unregenerate
people mind. The favour of God, the welfare of the soul, the
concerns of eternity, are the things of the Spirit, which those
that are after the Spirit do mind. The man is as the mind is. The
mind is the forge of thoughts. As he thinketh in his heart, so
is he, Prov. xxiii. 7.
Which way do the thoughts move with most pleasure? On what do they
dwell with most satisfaction? The mind is the seat of wisdom. Which
way go the projects and contrivances? whether are we more wise for
the world or for our souls? phronousi ta tes
sarkos—they savour the things of the flesh; so the
word is rendered, Matt. xvi.
23. It is a great matter what our savour is, what
truths, what tidings, what comforts, we do most relish, and are
most agreeable to us. Now, to caution us against this
carnal-mindedness, he shows the great misery and malignity of it,
and compares it with the unspeakable excellency and comfort of
spiritual-mindedness. [1.] It is death, v. 6. It is spiritual death, the certain
way to eternal death. It is the death of the soul; for it is its
alienation from God, in union and communion with whom the life of
the soul consists. A carnal soul is a dead soul, dead as a soul can
die. She that liveth in pleasure is dead (1 Tim. v. 6), not only dead in law as guilty,
but dead in state as carnal. Death includes all misery; carnal
souls are miserable souls. But to be spiritually minded,phronema tou pneumatos—a spiritual savour
(the wisdom that is from above, a principle of grace) is life
and peace; it is the felicity and happiness of the soul. The
life of the soul consists in its union with spiritual things by the
mind. A sanctified soul is a living soul, and that life is peace;
it is a very comfortable life. All the paths of spiritual wisdom
are paths of peace. It is life and peace in the other world, as
well as in this. Spiritual-mindedness is eternal life and peace
begun, and an assuring earnest of the perfection of it. [2.] It is
enmity to God (v. 7),
and this is worse than the former. The former speaks the carnal
sinner a dead man, which is bad; but this speaks him a devil of a
man. It is not only an enemy, but enmity itself. It is not only the
alienation of the soul from God, but the opposition of the soul
against God; it rebels against his authority, thwarts his design,
opposes his interest, spits in his face, spurns at his bowels. Can
there be a greater enmity? An enemy may be reconciled, but enmity
cannot. How should this humble us for and warn us against,
carnal-mindedness! Shall we harbour and indulge that which is
enmity to God our creator, owner, ruler, and benefactor? To prove
this, he urges that it is not subject to the law of God, neither
indeed can be. The holiness of the law of God, and the
unholiness of the carnal mind, are as irreconcilable as light and
darkness. The carnal man may, by the power of divine grace, be made
subject to the law of God, but the carnal mind never can;
this must be broken and expelled. See how wretchedly the corrupt
will of man is enslaved to sin; as far as the carnal mind prevails,
there is no inclination to the law of God; therefore wherever there
is a change wrought it is by the power of God's grace, not by the
freedom of man's will. Hence he infers (v. 8), Those that are in the flesh
cannot please God. Those that are in a carnal unregenerate
state, under the reigning power of sin, cannot do the things that
please God, wanting grace, the pleasing principle, and an interest
in Christ, the pleasing Mediator. The very sacrifice of the
wicked is an abomination, Prov. xv.
8. Pleasing God is our highest end, of which those that
are in the flesh cannot but fall short; they cannot please him,
nay, they cannot but displease him. We may know our state and
character,

(2.) By enquiring whether we have the
Spirit of God and Christ, or not (v. 9): You are not in the flesh, but
in the Spirit. This expresses states and conditions of the soul
vastly different. All the saints have flesh and spirit in them; but
to be in the flesh and to be in the Spirit are contrary. It denotes
our being overcome and subdued by one of these principles. As we
say, A man is in love, or in drink, that is, overcome
by it. Now the great question is whether we are in the flesh or in
the Spirit; and how may we come to know it? Why, by enquiring
whether the Spirit of God dwell in us. The Spirit dwelling in us is
the best evidence of our being in the Spirit, for the indwelling is
mutual (1 John iv. 16):
Dwelleth in God, and God in him. The Spirit visits many that
are unregenerate with his motions, which they resist and quench;
but in all that are sanctified he dwells; there he resides and
rules. He is there as a man at his own house, where he is constant
and welcome, and has the dominion. Shall we put this question to
our own hearts, Who dwells, who rules, who keeps house, here? Which
interest has the ascendant? To this he subjoins a general rule of
trial: If any man has not the Spirit of Christ, he is none of
his. To be Christ's (that is, to be a Christian indeed, one of
his children, his servants, his friends, in union with him) is a
privilege and honour which many pretend to that have no part nor
lot in the matter. None are his but those that have his Spirit;
that is, [1.] That are spirited as he was spirited—are meek, and
lowly, and humble, and peaceable, and patient, and charitable, as
he was. We cannot tread in his steps unless we have his spirit; the
frame and disposition of our souls must be conformable to Christ's
pattern. [2.] That are actuated and guided by the Holy Spirit of
God, as a sanctifier, teacher, and comforter. Having the Spirit of
Christ is the same with having the Spirit of God to dwell in us.
But those two come much to one; for all that are actuated by the
Spirit of God as their rule are conformable to the spirit of Christ
as their pattern. Now this description of the character of those to
whom belongs this first privilege of freedom from condemnation is
to be applied to all the other privileges that follow.

The Believer's Privileges. (a.
d. 58.)

10 And if Christ be in you, the body
is dead because of sin; but the Spirit is life
because of righteousness. 11 But if the Spirit of him that
raised up Jesus from the dead dwell in you, he that raised up
Christ from the dead shall also quicken your mortal bodies by his
Spirit that dwelleth in you. 12 Therefore, brethren, we are
debtors, not to the flesh, to live after the flesh. 13 For
if ye live after the flesh, ye shall die: but if ye through the
Spirit do mortify the deeds of the body, ye shall live. 14
For as many as are led by the Spirit of God, they are the sons of
God. 15 For ye have not received the spirit of bondage again
to fear; but ye have received the Spirit of adoption, whereby we
cry, Abba, Father. 16 The Spirit itself beareth witness with
our spirit, that we are the children of God:

In these verses the apostle represents two
more excellent benefits, which belong to true believers.

I. Life. The happiness is not barely a
negative happiness, not to be condemned; but it is positive, it is
an advancement to a life that will be the unspeakable happiness of
the man (v. 10,
11): If Christ be in you. Observe, If the Spirit
be in us, Christ is in us. He dwells in the heart by faith,
Eph. iii. 17. Now we are
here told what becomes of the bodies and souls of those in whom
Christ is.

1. We cannot say but that the body is
dead; it is a frail, mortal, dying body, and it will be dead
shortly; it is a house of clay, whose foundation is in the dust.
The life purchased and promised does not immortalize the body in
its present state. It is dead, that is, it is appointed to die, it
is under a sentence of death: as we say one that is condemned is a
dead man. In the midst of life we are in death: be our bodies ever
so strong, and healthful, and handsome, they are as good as dead
(Heb. xi. 12), and this
because of sin. It is sin that kills the body. This effect
the first threatening has (Gen. iii.
19): Dust thou art. Methinks, were there no other
argument, love to our bodies should make us hate sin, because it is
such an enemy to our bodies. The death even of the bodies of the
saints is a remaining token of God's displeasure against sin.

2. But the spirit, the precious soul, that
is life; it is now spiritually alive, nay, it is life. Grace in the
soul is its new nature; the life of the saint lies in the soul,
while the life of the sinner goes no further than the body. When
the body dies, and returns to the dust, the spirit if life;
not only living and immortal, but swallowed up of life. Death to
the saints is but the freeing of the heaven-born spirit from the
clog and load of this body, that it may be fit to partake of
eternal life. When Abraham was dead, yet God was the God of
Abraham, for even then his spirit was life, Matt. xxii. 31, 32. See Ps. xlix. 15. And this because of
righteousness. The righteousness of Christ imputed to them
secures the soul, the better part, from death; the righteousness of
Christ inherent in them, the renewed image of God upon the soul,
preserves it, and, by God's ordination, at death elevates it, and
improves it, and makes it meet to partake of the inheritance of the
saints in light. The eternal life of the soul consists in the
vision and fruition of God, and both assimilating, for which the
soul is qualified by the righteousness of sanctification. I refer
to Ps. xvii. 15, I will
behold thy face in righteousness.

3. There is a life reserved too for the
poor body at last: He shall also quicken your mortal bodies,v. 11. The Lord is
for the body; and though at death it is cast aside as a despised
broken vessel, a vessel in which is no pleasure, yet God will have
a desire to the work of his hands (Job xiv. 15), will remember his covenant
with the dust, and will not lose a grain of it; but the body shall
be reunited to the soul, and clothed with a glory agreeable to it.
Vile bodies shall be newly fashioned, Phil. iii. 21; 1 Cor. xv. 42. Two
great assurances of the resurrection of the body are mentioned:—
(1.) The resurrection of Christ: He that raised up Christ from
the dead shall also quicken. Christ rose as the head, and
first-fruits, and forerunner of all the saints, 1 Cor. xv. 20. The body of Christ lay in the
grave, under the sin of all the elect imputed, and broke through
it. O grave, then, where is thy victory? It is in the virtue of
Christ's resurrection that we shall rise. (2.) The indwelling of
the Spirit. The same Spirit that raiseth the soul now will raise
the body shortly: By his Spirit that dwelleth in you. The
bodies of the saints are the temples of the Holy Ghost, 1 Cor. iii. 16; vi. 19. Now,
though these temples may be suffered for awhile to lie in ruins,
yet they shall be rebuilt. The tabernacle of David, which has
fallen down, shall be repaired, whatever great mountains may be in
the way. The Spirit, breathing upon dead and dry bones, will make
them live, and the saints even in their flesh shall see God. Hence
the apostle by the way infers how much it is our duty to walk not
after the flesh, but after the Spirit, v. 12, 13. Let not our life be after
the wills and motions of the flesh. Two motives he mentions here:—
[1.] We are not debtors to the flesh, neither by relation,
gratitude, nor any other bond or obligation. We owe no suit nor
service to our carnal desires; we are indeed bound to clothe, and
feed, and take care of the body, as a servant to the soul in the
service of God, but no further. We are not debtors to it; the flesh
never did us so much kindness as to oblige us to serve it. It is
implied that we are debtors to Christ and to the Spirit: there we
owe our all, all we have and all we can do, by a thousand bonds and
obligations. Being delivered from so great a death by so great a
ransom, we are deeply indebted to our deliverer. See 1 Cor. vi. 19, 20. [2.] Consider
the consequences, what will be at the end of the way. Here are life
and death, blessing and cursing, set before us. If you live
after the flesh, you shall die; that is, die eternally. It is
the pleasing, and serving, and gratifying, of the flesh, that are
the ruin of souls; that is, the second death. Dying indeed is the
soul's dying: the death of the saints is but a sleep. But, on the
other hand, You shall live, live and be happy to eternity;
that is the true life: If you through the Spirit mortify the
deeds of the body, subdue and keep under all fleshly lusts and
affections, deny yourselves in the pleasing and humouring of the
body, and this through the Spirit; we cannot do it without the
Spirit working it in us, and the Spirit will not do it without our
doing our endeavour. So that in a word we are put upon this
dilemma, either to displease the body or destroy the soul.

II. The Spirit of adoption is
another privilege belonging to those that are in Christ Jesus,
v. 14-16.

1. All that are Christ's are taken into the
relation of Children to God, v.
14. Observe, (1.) Their property: They are led by the
Spirit of God, as a scholar in his learning is led by his
tutor, as a traveller in his journey is led by his guide, as a
soldier in his engagements is led by his captain; not driven as
beasts, but led as rational creatures, drawn with the cords of a
man and the bands of love. It is the undoubted character of all
true believers that they are led by the Spirit of God. Having
submitted themselves in believing to his guidance, they do in their
obedience follow that guidance, and are sweetly led into all truth
and all duty. (2.) Their privilege: They are the sons of
God, received into the number of God's children by adoption,
owned and loved by him as his children.

2. And those that are the sons of God have
the Spirit,

(1.) To work in them the disposition of
children.

[1.] You have not received the spirit of
bondage again to fear, v.
15. Understand it, First, Of that spirit of
bondage which the Old-Testament church was under, by reason of the
darkness and terror of that dispensation. The veil signified
bondage, 2 Cor. iii. 15.
Compare v. 17. The
Spirit of adoption was not then so plentifully poured out as now;
for the law opened the wound, but little of the remedy. Now you are
not under that dispensation, you have not received that spirit.
Secondly, Of that spirit of bondage which many of the saints
themselves were under at their conversion, under the convictions of
sin and wrath set home by the Spirit; as those in Acts ii. 37, the jailer (Acts xvi. 30), Paul, Acts ix. 6. Then the Spirit himself was
to the saints a spirit of bondage: "But," says the apostle, "with
you this is over." "God as a Judge," says Dr. Manton, "by the
spirit of bondage, sends us to Christ as Mediator, and Christ as
Mediator, by the spirit of adoption, sends us back again to God as
a Father." Though a child of God may come under fear of bondage
again, and may be questioning his sonship, yet the blessed Spirit
is not again a spirit of bondage, for then he would witness an
untruth.

[2.] But you have received the Spirit of
adoption. Men may give a charter of adoption; but it is God's
prerogative, when he adopts, to give a spirit of adoption—the
nature of children. The Spirit of adoption works in the children of
God a filial love to God as a Father, a delight in him, and a
dependence upon him, as a Father. A sanctified soul bears the image
of God, as the child bears the image of the father. Whereby we
cry, Abba, Father. Praying is here called crying, which
is not only an earnest, but a natural expression of desire;
children that cannot speak vent their desires by crying. Now, the
Spirit teaches us in prayer to come to God as a Father, with a holy
humble confidence, emboldening the soul in that duty. Abba,
Father. Abba is a Syriac word signifying father or my
father; pater, a Greek work; and why both,
Abba, Father? Because Christ said so in prayer (Mark xiv. 36), Abba, Father:
and we have received the Spirit of the Son. It denotes an
affectionate endearing importunity, and a believing stress laid
upon the relation. Little children, begging of their parents, can
say little but Father, Father, and that is rhetoric enough.
It also denotes that the adoption is common both to Jews and
Gentiles: the Jews call him Abba in their language, the
Greeks may call him pater in their language; for in
Christ Jesus there is neither Greek nor Jew.

(2.) To witness to the relation of
children, v. 16. The
former is the work of the Spirit as a Sanctifier; this as a
Comforter. Beareth witness with our spirit. Many a man has
the witness of his own spirit to the goodness of his state who has
not the concurring testimony of the Spirit. Many speak peace to
themselves to whom the God of heaven does not speak peace. But
those that are sanctified have God's Spirit witnessing with their
spirits, which is to be understood not of any immediate
extraordinary revelation, but an ordinary work of the Spirit, in
and by the means of comfort, speaking peace to the soul. This
testimony is always agreeable to the written word, and is therefore
always grounded upon sanctification; for the Spirit in the heart
cannot contradict the Spirit in the word. The Spirit witnesses to
none the privileges of children who have not the nature and
disposition of children.

The Believer's Privileges. (a.
d. 58.)

17 And if children, then heirs; heirs of God,
and joint-heirs with Christ; if so be that we suffer with
him, that we may be also glorified together. 18 For I
reckon that the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed
in us. 19 For the earnest expectation of the creature
waiteth for the manifestation of the sons of God. 20 For the
creature was made subject to vanity, not willingly, but by reason
of him who hath subjected the same in hope, 21
Because the creature itself also shall be delivered from the
bondage of corruption into the glorious liberty of the children of
God. 22 For we know that the whole creation groaneth and
travaileth in pain together until now. 23 And not only
they, but ourselves also, which have the firstfruits of the
Spirit, even we ourselves groan within ourselves, waiting for the
adoption, to wit, the redemption of our body. 24 For
we are saved by hope: but hope that is seen is not hope: for what a
man seeth, why doth he yet hope for? 25 But if we hope for
that we see not, then do we with patience wait for
it.

In these words the apostle describes a
fourth illustrious branch of the happiness of believers, namely, a
title to the future glory. This is fitly annexed to our sonship;
for as the adoption of sons entitles us to that glory, so the
disposition of sons fits and prepares us for it. If children,
then heirs, v.
17. In earthly inheritances this rule does not hold,
only the first-born are heirs; but the church is a church of
first-born, for they are all heirs. Heaven is an inheritance that
all the saints are heirs to. They do not come to it as purchasers
by any merit or procurement of their own; but as heirs, purely by
the act of God; for God makes heirs. The saints are heirs though in
this world they are heirs under age; see Gal. iv. 1, 2. Their present state is a state
of education and preparation for the inheritance. How comfortable
should this be to all the children of God, how little soever they
have in possession, that, being heirs, they have enough in
reversion! But the honour and happiness of an heir lie in the value
and worth of that which he is heir to: we read of those that
inherit the wind; and therefore we have here an abstract of the
premises. 1. Heirs of God. The Lord himself is the portion
of the saints' inheritance (Ps. xvi.
5), a goodly heritage, v. 6. The saints are spiritual priests,
that have the Lord for their inheritance, Num. xviii. 20. The vision of God and the
fruition of God make up the inheritance the saints are heirs to.
God himself will be with them, and will be their God, Rev. xxi. 3. 2. Joint-heirs with
Christ. Christ, as Mediator, is said to be the heir of all
things (Heb. i. 2), and true
believers, by virtue of their union with him, shall inherit all
things, Rev. xxi. 7.
Those that now partake of the Spirit of Christ, as his brethren,
shall, as his brethren, partake of his glory (John xvii. 24), shall sit down with him upon
his throne, Rev. iii. 21.
Lord, what is man, that thou shouldst thus magnify him! Now this
future glory is further spoken of as the reward of present
sufferings and as the accomplishment of present hopes.

I. As the reward of the saints' present
sufferings; and it is a rich reward: If so be that we suffer
with him (v. 17),
or forasmuch as we suffer with him. The state of the church
in this world always is, but was then especially, an afflicted
state; to be a Christian was certainly to be a sufferer. Now, to
comfort them in reference to those sufferings, he tells them that
they suffered with Christ—for his sake, for his honour, and for
the testimony of a good conscience, and should be glorified with
him. Those that suffered with David in his persecuted state were
advanced by him and with him when he came to the crown; see
2 Tim. ii. 12. See the
gains of suffering for Christ; though we may be losers for him, we
shall not, we cannot, be losers by him in the end. This the gospel
is filled with the assurances of. Now, that suffering saints may
have strong supports and consolations from their hopes of heaven,
he holds the balance (v.
18), in a comparison between the two, which is
observable. 1. In one scale he puts the sufferings of this
present time. The sufferings of the saints are but sufferings
of this present time, strike no deeper than the things of time,
last no longer than the present time (2 Cor. iv. 17), light affliction, and but for
a moment. So that on the sufferings he writes tekel, weighed
in the balance and found light. 2. In the other scale he puts the
glory, and finds that a weight, an exceeding and eternal weight:
Glory that shall be revealed. In our present state we come
short, not only in the enjoyment, but in the knowledge of that
glory (1 Cor. ii. 9; 1 John
iii. 2): it shall be revealed. It surpasses all that we
have yet seen and known: present vouchsafements are sweet and
precious, very precious, very sweet; but there is something to
come, something behind the curtain, that will outshine all.
Shall be revealed in us; not only revealed to us, to be
seen, but revealed in us, to be enjoyed. The kingdom of God is
within you, and will be so to eternity. 3. He concludes the
sufferings not worthy to be compared with the
glory—ouk axia pros ten doxan. They cannot merit
that glory; and, if suffering for Christ will not merit, much less
will doing. They should not at all deter and frighten us from the
diligent and earnest pursuit of that glory. The sufferings are
small and short, and concern the body only; but the glory is rich
and great, and concerns the soul, and is eternal. This he reckons.
I reckon—logizomai. It is not a rash and
sudden determination, but the product of a very serious and
deliberate consideration. He had reasoned the case within himself,
weighed the arguments on both sides, and thus at last resolves the
point. O how vastly different is the sentence of the word from the
sentiment of the world concerning the sufferings of this present
time! I reckon, as an arithmetician that is balancing an
account. He first sums up what is disbursed for Christ in the
sufferings of this present time, and finds they come to very
little; he then sums up what is secured to us by Christ in the
glory that shall be revealed, and this he finds to be an infinite
sum, transcending all conception, the disbursement abundantly made
up and the losses infinitely countervailed. And who would be afraid
then to suffer for Christ, who as he is before-hand with us in
suffering, so he will not be behind-hand with us in recompence? Now
Paul was as competent a judge of this point as ever any mere man
was. He could reckon not by art only, but by experience; for he
knew both. He knew what the sufferings of this present time were;
see 2 Cor. xi. 23-28.
He knew what the glory of heaven is; see 2 Cor. xii. 3, 4. And, upon the view of
both, he gives this judgment here. There is nothing like a
believing view of the glory which shall be revealed to support and
bear up the spirit under all the sufferings of this present time.
The reproach of Christ appears riches to those who have respect to
the recompence of reward, Heb. xi.
26.

II. As the accomplishment of the saints'
present hopes and expectations, v. 19, &c. As the saints are
suffering for it, so they are waiting for it. Heaven is therefore
sure; for God by his Spirit would not raise and encourage those
hopes only to defeat and disappoint them. He will establish that
word unto his servants on which he has caused them to hope
(Ps. cxix. 49), and heaven
is therefore sweet; for, if hope deferred makes the heart sick,
surely when the desire comes it will be a tree of life, Prov. xiii. 12. Now he observes an
expectation of this glory,

1. In the creatures v. 19-22. That must needs be a
great, a transcendent glory, which all the creatures are so
earnestly expecting and longing for. This observation in these
verses has some difficulty in it, which puzzles interpreters a
little; and the more because it is a remark not made in any other
scripture, with which it might be compared. By the creature
here we understand, not as some do the Gentile world, and their
expectation of Christ and the gospel, which is an exposition very
foreign and forced, but the whole frame of nature, especially that
of this lower world—the whole creation, the compages of inanimate
and sensible creatures, which, because of their harmony and mutual
dependence, and because they all constitute and make up one world,
are spoken of in the singular number as the creature. The
sense of the apostle in these four verses we may take in the
following observations:—(1.) That there is a present vanity to
which the creature, by reason of the sin of man, is made subject,
v. 20. When man
sinned, the ground was cursed for man's sake, and with it all the
creatures (especially of this lower world, where our acquaintance
lies) became subject to that curse, became mutable and mortal.
Under the bondage of corruption, v. 21. There is an impurity, deformity,
and infirmity, which the creature has contracted by the fall of
man: the creation is sullied and stained, much of the beauty of the
world gone. There is an enmity of one creature to another; they are
all subject to continual alteration and decay of the individuals,
liable to the strokes of God's judgments upon man. When the world
was drowned, and almost all the creatures in it, surely then it was
subject to vanity indeed. The whole species of creatures is
designed for, and is hastening to, a total dissolution by fire. And
it is not the least part of their vanity and bondage that they are
used, or abused rather, by men as instruments of sin. The creatures
are often abused to the dishonour of their Creator, the hurt of his
children, or the service of his enemies. When the creatures are
made the food and fuel of our lusts, they are subject to vanity,
they are captivated by the law of sin. And this not
willingly, not of their own choice. All the creatures desire
their own perfection and consummation; when they are made
instruments of sin it is not willingly. Or, They are thus
captivated, not for any sin of their own, which they had committed,
but for man's sin: By reason of him who hath subjected the
same. Adam did it meritoriously; the creatures being delivered
to him, when he by sin delivered himself he delivered them likewise
into the bondage of corruption. God did it judicially; he passed a
sentence upon the creatures for the sin of man, by which they
became subject. And this yoke (poor creatures) they bear in hope
that it will not be so always. Ep elpidi hoti kai,
&c.—in hope that the creature itself; so many Greek
copies join the words. We have reason to pity the poor creatures
that for our sin have become subject to vanity. (2.) That the
creatures groan and travail in pain together under this
vanity and corruption, v.
22. It is a figurative expression. Sin is a burden to
the whole creation; the sin of the Jews, in crucifying Christ, set
the earth a quaking under them. The idols were a burden to the
weary beast, Isa. xlvi. 1.
There is a general outcry of the whole creation against the sin of
man: the stone crieth out of the wall (Hab. ii. 11), the land cries, Job xxxi. 38. (3.) That the
creature, that is now thus burdened, shall, at the time of the
restitution of all things, be delivered from this bondage into
the glorious liberty of the children of God (v. 21)—they shall no more be subject
to vanity and corruption, and the other fruits of the curse; but,
on the contrary, this lower world shall be renewed: when there will
be new heavens there will be a new earth (2 Pet. iii. 13; Rev. xxi. 1); and
there shall be a glory conferred upon all the creatures, which
shall be (in the proportion of their natures) as suitable and as
great an advancement as the glory of the children of God shall be
to them. The fire at the last day shall be a refining, not a
destroying annihilating fire. What becomes of the souls of brutes,
that go downwards, none can tell. But it should seem by the
scripture that there will be some kind of restoration of them. And
if it be objected, What use will they be of to glorified saints? we
may suppose them of as much use as they were to Adam in innocency;
and if it be only to illustrate the wisdom, power, and goodness of
their Creator, that is enough. Compare with this Ps. xcvi. 10-13; xcviii. 7-9.
Let the heavens rejoice before the Lord, for he cometh. (4.)
That the creature doth therefore earnestly expect and wait for the
manifestation of the children of God, v. 19. Observe, At the second coming of
Christ there will be a manifestation of the children of God. Now
the saints are God's hidden ones, the wheat seems lost in a heap of
chaff; but then they shall be manifested. It does not yet appear
what we shall be (1 John iii.
2), but then the glory shall be revealed. The children
of God shall appear in their own colours. And this redemption of
the creature is reserved till then; for, as it was with man and for
man that they fell under the curse, so with man and for man they
shall be delivered. All the curse and filth that now adhere to the
creature shall be done away then when those that have suffered with
Christ upon earth shall reign with him upon the earth. This the
whole creation looks and longs for; and it may serve as a reason
why now a good man should be merciful to his beast.

2. In the saints, who are new creatures,
v. 23-25. Observe,
(1.) The grounds of this expectation in the saints. It is our
having received the first-fruits of the Spirit, which both
quickens our desires and encourages our hopes, and both ways raises
our expectations. The first-fruits did both sanctify and ensure the
lump. Grace is the first-fruits of glory, it is glory begun. We,
having received such clusters in this wilderness, cannot but long
for the full vintage in the heavenly Canaan. Not only
they—not only the creatures which are not capable of such a
happiness as the first-fruits of the Spirit, but even we, who have
such present rich receivings, cannot but long for something more
and greater. In having the first-fruits of the Spirit we have that
which is very precious, but we have not all we would have. We
groan within ourselves, which denotes the strength and secrecy
of these desires; not making a loud noise, as the hypocrites
howling upon the bed for corn and wine, but with silent groans,
which pierce heaven soonest of all. Or, We groan among
ourselves. It is the unanimous vote, the joint desire, of the
whole church, all agree in this: Come, Lord Jesus, come
quickly. The groaning denotes a very earnest and importunate
desire, the soul pained with the delay. Present receivings and
comforts are consistent with a great many groans; not as the pangs
of one dying, but as the throes of a woman in travail—groans that
are symptoms of life, not of death. (2.) The object of this
expectation. What is it we are thus desiring and waiting for? What
would we have? The adoption, to wit, the redemption of our
body. Though the soul be the principal part of the man, yet the
Lord has declared himself for the body also, and has provided a
great deal of honour and happiness for the body. The resurrection
is here called the redemption of the body. It shall then be
rescued from the power of death and the grave, and the bondage of
corruption; and, though a vile body, yet it shall be refined and
beautified, and made like that glorious body of Christ, Phil. iii. 21; 1 Cor. xv.
42. This is called the adoption. [1.] It is the
adoption manifested before all the world, angels and men. Now are
we the sons of God, but it does not yet appear, the honour is now
clouded; but then God will publicly own all his children. The deed
of adoption, which is now written, signed, and sealed, will then be
recognized, proclaimed, and published. As Christ was, so the saints
will be, declared to be the sons of God with power, by the
resurrection from the dead, ch.
i. 4. It will then be put past dispute. [2.] It is the
adoption perfected and completed. The children of God have bodies
as well as souls; and, till those bodies are brought into the
glorious liberty of the children of God, the adoption is not
perfect. But then it will be complete, when the Captain of our
salvation shall bring the many sons to glory, Heb. ii. 10. This is that which we expect, in
hope of which our flesh rests, Ps.
xvi. 9, 10. All the days of our appointed time we are
waiting, till this change shall come, when he shall call, and we
shall answer, and he will have a desire to the work of his hands,
Job xiv. 14, 15. (3.)
The agreeableness of this to our present state, v. 24, 25. Our happiness is not in
present possession: We are saved by hope. In this, as in
other things, God hath made our present state a state of trial and
probation—that our reward is out of sight. Those that will deal
with God must deal upon trust. It is acknowledged that one of the
principal graces of a Christian is hope (1 Cor. xiii. 13), which necessarily implies
a good thing to come, which is the object of that hope. Faith
respects the promise, hope the thing promised. Faith is the
evidence, hope the expectation, of things not seen. Faith is the
mother of hope. We do with patience wait. In hoping for this
glory we have need of patience, to bear the sufferings we meet with
in the way to it and the delays of it. Our way is rough and long;
but he that shall come will come, and will not tarry; and
therefore, though he seem to tarry, it becomes us to wait for
him.

The Believer's Privileges. (a.
d. 58.)

26 Likewise the Spirit also helpeth our
infirmities: for we know not what we should pray for as we ought:
but the Spirit itself maketh intercession for us with groanings
which cannot be uttered. 27 And he that searcheth the hearts
knoweth what is the mind of the Spirit, because he maketh
intercession for the saints according to the will of God.
28 And we know that all things work together for good to
them that love God, to them who are the called according to
his purpose.

The apostle here suggests two privileges
more to which true Christians are entitled:—

I. The help of the Spirit in prayer. While
we are in this world, hoping and waiting for what we see not, we
must be praying. Hope supposes desire, and that desire offered up
to God is prayer; we groan. Now observe,

1. Our weakness in prayer: We know not
what we should pray for as we ought. (1.) As to the matter of
our requests, we know not what to ask. We are not competent judges
of our own condition. Who knows what is good for a man in this
life? Eccl. vi. 12. We
are short-sighted, and very much biassed in favour of the flesh,
and apt to separate the end from the way. You know not what you
ask, Matt. xx. 22. We
are like foolish children, that are ready to cry for fruit before
it is ripe and fit for them; see Luke ix. 54, 55. (2.) As to the manner, we
know not how to pray as we ought. It is not enough that we do that
which is good, but we must do it well, seek in a due order; and
here we are often at a loss—graces are weak, affections cold,
thoughts wandering, and it is not always easy to find the heart
to pray, 2 Sam. vii.
27. The apostle speaks of this in the first person:
We know not. He puts himself among the rest. Folly, and
weakness, and distraction in prayer, are what all the saints are
complaining of. If so great a saint as Paul knew not what to pray
for, what little reason have we to go forth about that duty in our
own strength!

2. The assistances which the Spirit gives
us in that duty. He helps our infirmities, meant especially
of our praying infirmities, which most easily beset us in that
duty, against which the Spirit helps. The Spirit in the world
helps; many rules and promises there are in the word for our help.
The Spirit in the heart helps, dwelling in us, working in us, as a
Spirit of grace and supplication, especially with respect to the
infirmities we are under when we are in a suffering state, when our
faith is most apt to fail; for this end the Holy Ghost was poured
out. Helpeth, synantilambanetai—heaves
with us, over against us, helps as we help one that would lift
up a burden, by lifting over against him at the other end—helps
with us, that is, with us doing our endeavour, putting forth the
strength we have. We must not sit still, and expect that the Spirit
should do all; when the Spirit goes before us we must bestir
ourselves. We cannot without God, and he will not without us. What
help? Why, the Spirit itself makes intercession for us,
dictates our requests, indites our petitions, draws up our plea for
us. Christ intercedes for us in heaven, the Spirit intercedes for
us in our hearts; so graciously has God provided for the
encouragement of the praying remnant. The Spirit, as an
enlightening Spirit, teaches us what to pray for, as a sanctifying
Spirit works and excites praying graces, as a comforting Spirit
silences our fears, and helps us over all our discouragements. The
Holy Spirit is the spring of all our desires and breathings towards
God. Now this intercession which the Spirit makes is, (1.) With
groanings that cannot be uttered. The strength and fervency of
those desires which the Holy Spirit works are hereby intimated.
There may be praying in the Spirit where there is not a word
spoken; as Moses prayed (Exod. xiv.
15), and Hannah, 1 Sam. i.
13. It is not the rhetoric and eloquence, but the faith
and fervency, of our prayers, that the Spirit works, as an
intercessor, in us. Cannot be uttered; they are so confused,
the soul is in such a hurry with temptations and troubles, we know
not what to say, nor how to express ourselves. Here is the Spirit
interceding with groans that cannot be uttered. When we can but
cry, Abba, Father, and refer ourselves to him with a holy
humble boldness, this is the work of the Spirit. (2.) According
to the will of God, v.
27. The Spirit in the heart never contradicts the Spirit
in the word. Those desires that are contrary to the will of God do
not come from the Spirit. The Spirit interceding in us evermore
melts our wills into the will of God. Not as I will, but as thou
wilt.

3. The sure success of these intercessions:
He that searches the heart knoweth what is the mind of the
Spirit, v. 27. To
a hypocrite, all whose religion lies in his tongue, nothing is more
dreadful than that God searches the heart and sees through all his
disguises. To a sincere Christian, who makes heart-work of his
duty, nothing is more comfortable than that God searches the heart,
for then he will hear and answer those desires which we want words
to express. He knows what we have need of before we ask, Matt. vi. 8. He knows what is the mind
of his own Spirit in us. And, as he always hears the Son
interceding for us, so he always hears the Spirit interceding in
us, because his intercession is according to the will of God. What
could have been done more for the comfort of the Lord's people, in
all their addresses to God? Christ had said, "Whatever you ask the
Father according to his will he will give it you." But how shall we
learn to ask according to his will? Why, the Spirit will teach us
that. Therefore it is that the seed of Jacob never seek in
vain.

II. The concurrence of all providences for
the good of those that are Christ's, v. 28. It might be objected that,
notwithstanding all these privileges, we see believers compassed
about with manifold afflictions; though the Spirit makes
intercession for them, yet their troubles are continued. It is very
true; but in this the Spirit's intercession is always effectual,
that, however it goes with them, all this is working together for
their good. Observe here.

1. The character of the saints, who are
interested in this privilege; they are here described by such
properties as are common to all that are truly sanctified. (1.)
They love God. This includes all the out-goings of the
soul's affections towards God as the chief good and highest end. It
is our love to God that makes every providence sweet, and therefore
profitable. Those that love God make the best of all he does, and
take all in good part. (2.) They are the called according to his
purpose, effectually called according to the eternal purpose.
The call is effectual, not according to any merit or desert of
ours, but according to God's own gracious purpose.

2. The privilege of the saints, that all
things work together for good to them, that is, all the
providences of God that concern them. All that God performs he
performs for them, Ps. lvii.
2. Their sins are not of his performing, therefore not
intended here, though his permitting sin is made to work for their
good, 2 Chron. xxxii. 31.
But all the providences of God are theirs—merciful providences,
afflicting providences, personal, public. They are all for good;
perhaps for temporal good, as Joseph's troubles; at least, for
spiritual and eternal good. That is good for them which does their
souls good. Either directly or indirectly, every providence has a
tendency to the spiritual good of those that love God, breaking
them off from sin, bringing them nearer to God, weaning them from
the world, fitting them for heaven. Work together. They
work, as physic works upon the body, various ways, according to the
intention of the physician; but all for the patient's good. They
work together, as several ingredients in a medicine concur to
answer the intention. God hath set the one over against the other
(Eccl. vii. 14):
synergei, a very singular, with a noun plural,
denoting the harmony of Providence and its uniform designs, all the
wheels as one wheel, Ezek. x.
13. He worketh all things together for good; so
some read it. It is not from any specific quality in the
providences themselves, but from the power and grace of God working
in, with, and by, these providences. All this we know—know
it for a certainty, from the word of God, from our own experience,
and from the experience of all the saints.

The Believer's Privileges. (a.
d. 58.)

29 For whom he did foreknow, he also did
predestinate to be conformed to the image of his Son, that
he might be the firstborn among many brethren. 30 Moreover
whom he did predestinate, them he also called: and whom he called,
them he also justified: and whom he justified, them he also
glorified.

The apostle, having reckoned up so many
ingredients of the happiness of true believers, comes here to
represent the ground of them all, which he lays in predestination.
These precious privileges are conveyed to us by the charter of the
covenant, but they are founded in the counsel of God, which
infallibly secures the event. That Jesus Christ, the purchaser,
might not labour in vain, nor spend his strength and life for
nought and in vain, there is a remnant given him, a seed that he
shall see, so that the good pleasure of the Lord shall prosper in
his hands. For the explication of this he here sets before us the
order of the causes of our salvation, a golden chain, which cannot
be broken. There are four links of it:—

I. Whom he did foreknow he also did
predestinate to be conformed to the image of his Son. All that
God designed for glory and happiness as the end he decreed to grace
and holiness as the way. Not, whom he did foreknow to be holy those
he predestinated to be so. The counsels and decrees of God do not
truckle to the frail and fickle will of men; no, God's
foreknowledge of the saints is the same with that everlasting love
wherewith he is said to have loved them, Jer. xxxi. 3. God's knowing his people is the
same with his owning them, Ps. i. 6; John x. 14; 2 Tim. ii.
19. See ch. xi.
2. Words of knowledge often in scripture denote
affection; so here: Elect according to the foreknowledge of
God, 1 Pet. i. 2. And
the same word is rendered fore-ordained, 1 Pet. i. 20. Whom he did foreknow,
that is, whom he designed for his friends and favourites. I know
thee by name, said God to Moses, Exod. xxxiii. 12. Now those whom god thus
foreknew he did predestinate to be conformed to Christ. 1. Holiness
consists in our conformity to the image of Christ. This takes in
the whole of sanctification, of which Christ is the great pattern
and sampler. To be spirited as Christ was, to walk and live as
Christ did, to bear our sufferings patiently as Christ did. Christ
is the express image of his Father, and the saints are conformed to
the image of Christ. Thus it is by the mediation and interposal of
Christ that we have God's love restored to us and God's likeness
renewed upon us, in which two things consists the happiness of man.
2. All that God hath from eternity foreknown with favour he hath
predestinated to this conformity. It is not we that can conform
ourselves to Christ. Our giving ourselves to Christ takes rise in
God's giving us to him; and, in giving us to him, he predestinated
us to be conformable to his image. It is a mere cavil therefore to
call the doctrine of election a licentious doctrine, and to argue
that it gives encouragement to sin, as if the end were separated
from the way and happiness from holiness. None can know their
election but by their conformity to the image of Christ; for all
that are chosen are chosen to sanctification (2 Thess. ii. 13), and surely it cannot be a
temptation to any to be conformed to the world to believe that they
were predestinated to be conformed to Christ. 3. That which is
herein chiefly designed is the honour of Jesus Christ, that he
might be the first-born among many brethren; that is, that
Christ might have the honour of being the great pattern, as well as
the great prince, and in this, as in other things, might have
pre-eminence. It was in the first-born that all the children were
dedicated to God under the law. The first-born was the head of the
family, on whom all the rest did depend: now in the family of the
saints Christ must have the honour of being the first-born. And
blessed be God that there are many brethren; though they seem but a
few in one place at one time, yet, when they come all together,
they will be a great many. There is, therefore, a certain number
predestinated, that the end of Christ's undertaking might be
infallibly secured. Had the event been left at uncertainties in the
divine counsels, to depend upon the contingent turn of man's will,
Christ might have been the first-born among but few or no
brethren—a captain without soldiers and a prince without
subjects—to prevent which, and to secure to him many brethren, the
decree is absolute, the thing ascertained, that he might be sure to
see his seed, there is a remnant predestinated to be conformed to
his image, which decree will certainly have its accomplishment in
the holiness and happiness of that chosen race; and so, in spite of
all the opposition of the powers of darkness, Christ will be the
first-born among many, very many brethren.

II. Whom he did predestinate those he
also called, not only with the external call (so many are
called that were not chosen, Matt. xx. 16; xxii. 14), but with the
internal and effectual call. The former comes to the ear only, but
this to the heart. All that God did from eternity predestinate to
grace and glory he does, in the fulness of time, effectually call.
The call is then effectual when we come at the call; and we then
come at the call when the Spirit draws us, convinces the conscience
of guilt and wrath, enlightens the understanding, bows the will,
persuades and enables us to embrace Christ in the promises, makes
us willing in the day of his power. It is an effectual call from
self and earth to God, and Christ, and heaven, as our end—from sin
and vanity to grace, and holiness, and seriousness as our way. This
is the gospel call. Them he called, that the purpose of God,
according to election, might stand: we are called to that to which
we were chosen. So that the only way to make our election sure is
to make sure our calling, 2 Pet. i.
10.

III. Whom he called those he also
justified. All that are effectually called are justified,
absolved from guilt, and accepted as righteous through Jesus
Christ. They are recti in curia—right in court; no sin that
ever they have been guilty of shall come against them, to condemn
them. The book is crossed, the bond cancelled, the judgment
vacated, the attainder reversed; and they are no longer dealt with
as criminals, but owned and loved as friends and favourites.
Blessed is the man whose iniquity is thus forgiven. None are thus
justified but those that are effectually called. Those that stand
it out against the gospel call abide under guilt and wrath.

IV. Whom he justified those he also
glorified. The power of corruption being broken in effectual
calling, and the guilt of sin removed in justification, all that
which hinders is taken out of the way, and nothing can come between
that soul and glory. Observe, It is spoken of as a thing done:
He glorified, because of the certainty of it; he hath
saved us, and called us with a holy calling. In the eternal
glorification of all the elect, God's design of love has its full
accomplishment. This was what he aimed at all along—to bring them
to heaven. Nothing less than that glory would make up the fulness
of his covenant relation to them as God; and therefore, in all he
does for them, and in them, he has this in his eye. Are they
chosen? It is to salvation. Called? It is to his kingdom and glory.
Begotten again? It is to an inheritance incorruptible. Afflicted:
It is to work for them this exceeding and eternal weight of glory.
Observe, The author of all these is the same. It is God himself
that predestinated, calleth, justifieth, glorifieth; so the Lord
alone did lead him, and there was no strange God with him.
Created wills are so very fickle, and created powers so very
feeble, that, if any of these did depend upon the creature, the
whole would shake. But God himself hath undertaken the doing of it
from first to last, that we might abide in a constant dependence
upon him and subjection to him, and ascribe all the praise to
him—that every crown may be cast before the throne. This is a
mighty encouragement to our faith and hope; for, as for God, his
way, his work, is perfect. He that hath laid the foundation will
build upon it, and the top-stone will at length be brought forth
with shoutings, and it will be our eternal work to cry, Grace,
grace to it.

The Believer's Triumph. (a.
d. 58.)

31 What shall we then say to these things? If
God be for us, who can be against us? 32 He
that spared not his own Son, but delivered him up for us all, how
shall he not with him also freely give us all things? 33 Who
shall lay any thing to the charge of God's elect? It is God
that justifieth. 34 Who is he that condemneth? It
is Christ that died, yea rather, that is risen again, who is
even at the right hand of God, who also maketh intercession for us.
35 Who shall separate us from the love of Christ?
shall tribulation, or distress, or persecution, or famine,
or nakedness, or peril, or sword? 36 As it is written, For
thy sake we are killed all the day long; we are accounted as sheep
for the slaughter. 37 Nay, in all these things we are more
than conquerors through him that loved us. 38 For I am
persuaded, that neither death, nor life, nor angels, nor
principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be
able to separate us from the love of God, which is in Christ Jesus
our Lord.

The apostle closes this excellent discourse
upon the privileges of believers with a holy triumph, in the name
of all the saints. Having largely set forth the mystery of God's
love to us in Christ, and the exceedingly great and precious
privileges we enjoy by him, he concludes like an orator: What
shall we then say to these things? What use shall we make of
all that has been said? He speaks as one amazed and swallowed up
with the contemplation and admiration of it, wondering at the
height and depth, and length and breadth, of the love of Christ,
which passeth knowledge. The more we know of other things the less
we wonder at them; but the further we are led into an acquaintance
with gospel mysteries the more we are affected with the admiration
of them. If Paul was at a loss what to say to these things, no
marvel if we be. And what does he say? Why, if ever Paul rode in a
triumphant chariot on this side of heaven, here it was: with such a
holy height and bravery of spirit, with such a fluency and
copiousness of expression, does he here comfort himself and all the
people of God, upon the consideration of these privileges. In
general, he here makes a challenge, throws down the gauntlet, as it
were, dares all the enemies of the saints to do their worst: If
God be for us, who can be against us? The ground of the
challenge is God's being for us; in this he sums up all our
privileges. This includes all, that God is for us; not only
reconciled to us, and so not against us, but in covenant with us,
and so engaged for us—all his attributes for us, his promises for
us. All that he is, and has, and does, is for his people. He
performs all things for them. He is for them, even when he seems to
act against them. And, if so, who can be against us, so as
to prevail against us, so as to hinder our happiness? Be they ever
so great and strong, ever so many, ever so might, ever so
malicious, what can they do? While God is for us, and we keep in
his love, we may with a holy boldness defy all the powers of
darkness. Let Satan do his worst, he is chained; let the world do
its worst, it is conquered: principalities and powers are spoiled
and disarmed, and triumphed over, in the cross of Christ. Who then
dares fight against us, while God himself is fighting for us? And
this we say to these things, this is the inference we draw from
these premises. More particularly.

I. We have supplies ready in all our wants
(v. 32): He that
spared, &c. Who can be against us, to strip us, to deprive
us of our comforts? Who can cut off our streams, while we have a
fountain to go to? 1. Observe what God has done for us, on which
our hopes are built: He spared not his own Son. When he was
to undertake our salvation, the Father was willing to part with
him, did not think him too precious a gift to bestow for the
salvation of poor souls; now we may know that he loves us, in that
he hath not withheld his Son, his own Son, his only Son, from us,
as he said of Abraham, Gen. xxii.
12. If nothing less will save man, rather than man shall
perish let him go, though it were out of his bosom. Thus did he
deliver him up for us all, that is, for all the elect;
for us all, not only for our good, but in our stead, as a
sacrifice of atonement to be a propitiation for sin. When he had
undertaken it, he did not spare him. Though he was his own Son,
yet, being made sin for us, it pleased the Lord to bruise him.
Ouk epheisato—he did not abate him a farthing
of that great debt, but charged it home. Awake, O sword. He
did not spare his own Son that served him, that he might
spare us, though we have done him so much disservice. 2. What we
may therefore expect he will do: He will with him freely give us
all things. (1.) It is implied that he will give us Christ, for
other things are bestowed with him: not only with him given for us,
but with him given to us. He that put himself to so much charge to
make the purchase for us surely will not hesitate at making the
application to us. (2.) He will with him freely give us all things,
all things that he sees to be needful and necessary for us, all
good things, and more we should not desire, Ps. xxxiv. 10. And Infinite Wisdom shall be
the judge whether it be good for us and needful for us or no.
Freely give—freely, without reluctancy; he is ready to
give, meets us with his favours;—and freely, without recompence,
without money, and without price. How shall he not? Can it
be imagined that he should do the greater and not do the less? that
he should give so great a gift for us when we were enemies, and
should deny us any good thing, now that through him we are friends
and children? Thus may we by faith argue against our fears of want.
He that hath prepared a crown and kingdom for us will be sure to
give us enough to bear our charges in the way to it. He that hath
designed us for the inheritance of sons when we come to age will
not let us want necessaries in the mean time.

II. We have an answer ready to all
accusations and a security against all condemnations (v. 33, 34): Who shall lay
any thing? Doth the law accuse them? Do their own consciences
accuse them? Is the devil, the accuser of the brethren, accusing
them before our God day and night? This is enough to answer all
those accusations, It is God that justifieth. Men may
justify themselves, as the Pharisees did, and yet the accusations
may be in full force against them; but, if God justifies, this
answers all. He is the judge, the king, the party offended, and his
judgment is according to truth, and sooner or later all the world
will be brought to be of his mind; so that we may challenge all our
accusers to come and put in their charge. This overthrows them all;
it is God, the righteous faithful God, that justifieth. Who is
he that condemneth? Though they cannot make good the charge yet
they will be ready to condemn; but we have a plea ready to move in
arrest of judgment, a plea which cannot be overruled. It is
Christ that died, &c. It is by virtue of our interest in
Christ, our relation to him, and our union with him, that we are
thus secured. 1. His death: It is Christ that died. By the
merit of his death he paid our debt; and the surety's payment is a
good plea to an action of debt. It is Christ, an able
all-sufficient Saviour. 2. His resurrection: Yea, rather, that
has risen again. This is a much greater encouragement, for it
is a convincing evidence that divine justice was satisfied by the
merit of his death. His resurrection was his acquittance, it was a
legal discharge. Therefore the apostle mentions it with a yea,
rather. If he had died, and not risen again, we had been where
we were. 3. His sitting at the right hand of God: He is even at
the right hand of God—a further evidence that he has done his
work, and a mighty encouragement to us in reference to all
accusations, that we have a friend, such a friend, in court. At
the right hand of God, which denotes that he is ready
there—always at hand; and that he is ruling there—all power is
given to him. Our friend is himself the judge. 4. The intercession
which he makes there. He is there, not unconcerned about us, not
forgetful of us, but making intercession. He is agent for us
there, an advocate for us, to answer all accusations, to put in our
plea, and to prosecute it with effect, to appear for us and to
present our petitions. And is not this abundant matter for comfort?
What shall we say to these things? Is this the manner of men, O
Lord God? What room is left for doubting and disquietment? Why art
thou cast down, O my soul? Some understand the accusation and
condemnation here spoken of of that which the suffering saints met
with from men. The primitive Christians had many black crimes laid
to their charge—heresy, sedition, rebellion, and what not? For
these the ruling powers condemned them: "But no matter for that"
(says the apostle); "while we stand right at God's bar it is of no
great moment how we stand at men's. To all the hard censures, the
malicious calumnies, and the unjust and unrighteous sentences of
men, we may with comfort oppose our justification before God
through Christ Jesus as that which doth abundantly countervail,"
1 Cor. iv. 3, 4.

III. We have good assurance of our
preservation and continuance in this blessed state, v. 35, to the end. The fears
of the saints lest they should lose their hold of Christ are often
very discouraging and disquieting, and create them a great deal of
disturbance; but here is that which may silence their fears, and
still such storms, that nothing can separate them. We have here
from the apostle,

1. A daring challenge to all the enemies of
the saints to separate them, if they could, from the love of
Christ. Who shall? None shall, v. 35-37. God having manifested his
love in giving his own Son for us, and not hesitating at that, can
we imagine that any thing else should divert or dissolve that love?
Observe here,

(1.) The present calamities of Christ's
beloved ones supposed—that they meet with tribulation on
all hands, are in distress, know not which way to look for
any succour and relief in this world, are followed with
persecution from an angry malicious world that always hated
those whom Christ loved, pinched with famine, and starved
with nakedness, when stripped of all
creature-comforts, exposed to the greatest perils,
the sword of the magistrate drawn against them, ready to be
sheathed in their bowels, bathed in their blood. Can a case be
supposed more black and dismal? It is illustrated (v. 36) by a passage quoted from
Ps. xliv. 22, For thy
sake we are killed all the day long, which intimates that we
are not to think strange, no not concerning the fiery bloody trial.
We see the Old-Testament saints had the same lot; so persecuted
they the prophets that were before us. Killed all the day
long, that is, continually exposed to and expecting the fatal
stroke. There is still every day, and all the day long, one or
other of the people of God bleeding and dying under the rage of
persecuting enemies. Accounted as sheep for the slaughter;
they make no more of killing a Christian than of butchering a
sheep. Sheep are killed, not because they are hurtful while they
live, but because they are useful when they are dead. They kill the
Christians to please themselves, to be food to their malice.
They eat up my people as they eat bread, Ps. xiv. 4.

(2.) The inability of all these things to
separate us from the love of Christ. Shall they, can they, do it?
No, by no means. All this will not cut the bond of love and
friendship that is between Christ and true believers. [1.] Christ
doth not, will not, love us the less for all this. All these
troubles are very consistent with the strong and constant love of
the Lord Jesus. They are neither a cause nor an evidence of the
abatement of his love. When Paul was whipped, and beaten, and
imprisoned, and stoned, did Christ love him ever the less? Were his
favours intermitted? his smiles any whit suspended? his visits more
shy? By no means, but the contrary. These things separate us from
the love of other friends. When Paul was brought before Nero all
men forsook him, but then the Lord stood by him, 2 Tim. iv. 16, 17. Whatever persecuting
enemies may rob us of, they cannot rob us of the love of Christ,
they cannot intercept his love-tokens, they cannot interrupt nor
exclude his visits: and therefore, let them do their worst, they
cannot make a true believer miserable. [2.] We do not, will not,
love him the less for this; and that for this reason, because we do
not think that he loves us the less. Charity thinks no evil,
entertains no misgiving thoughts, makes no hard conclusions, no
unkind constructions, takes all in good part that comes from love.
A true Christian loves Christ never the less though he suffer for
him, thinks never the worse of Christ through he lose all for
him.

(3.) The triumph of believers in this (
v. 37): Nay, in
all these things we are more than conquerors.

[1.] We are conquerors: though killed all
the day long, yet conquerors. A strange way of conquering, but it
was Christ's way; thus he triumphed over principalities and powers
in his cross. It is a surer and a nobler way of conquest by faith
and patience than by fire and sword. The enemies have sometimes
confessed themselves baffled and overcome by the invincible courage
and constancy of the martyrs, who thus overcame the most victorious
princes by not loving their lives to the death, Rev. xii. 11.

[2.] We are more than conquerors. In our
patiently bearing these trials we are not only conquerors, but more
than conquerors, that is, triumphers. Those are more than
conquerors that conquer, First, With little loss. Many
conquests are dearly bought; but what do the suffering saints lose?
Why, they lose that which the gold loses in the furnace, nothing
but the dross. It is no great loss to lose things which are not—a
body that is of the earth, earthy. Secondly, With great
gain. The spoils are exceedingly rich; glory, honour, and peace, a
crown of righteousness that fades not away. In this the suffering
saints have triumphed; not only have not been separated from the
love of Christ, but have been taken into the most sensible
endearments and embraces of it. As afflictions abound, consolations
much more abound, 2 Cor. i.
5. There is one more than a conqueror, when pressed
above measure. He that embraced the stake, and said, "Welcome the
cross of Christ, welcome everlasting life,"—he that dated his
letter from the delectable orchard of the Leonine prison,—he that
said, "In these flames I feel no more pain than if I were upon a
bed of down,"—she who, a little before her martyrdom, being asked
how she did, said, "Well and merry, and going to heaven,"—those
that have gone smiling to the stake, and stood singing in the
flames—these were more than conquerors.

[3.] It is only through Christ that
loved us, the merit of his death taking the sting out of all
these troubles, the Spirit of his grace strengthening us, and
enabling us to bear them with holy courage and constancy, and
coming in with special comforts and supports. Thus we are
conquerors, not in our own strength, but in the grace that is in
Christ Jesus. We are conquerors by virtue of our interest in
Christ's victory. He hath overcome the world for us (John xvi. 33), both the good things
and the evil things of it; so that we have nothing to do but to
pursue the victory, and to divide the spoil, and so are more than
conquerors.

2. A direct and positive conclusion of the
whole matter: For I am persuaded, v. 38, 39. It denotes a full, and
strong, and affectionate persuasion, arising from the experience of
the strength and sweetness of the divine love. And here he
enumerates all those things which might be supposed likely to
separate between Christ and believers, and concludes that it could
not be done. (1.) Neither death nor life—neither the
terrors of death on the one hand nor the comforts and pleasures of
life on the other, neither the fear of death nor the hope of life.
Or, We shall not be separated from that love either in death or in
life. (2.) Nor angels, nor principalities, nor powers. Both
the good angels and the bad are called principalities and powers:
the good, Eph. i. 21; Col. i.
16; the bad, Eph.
vi. 12; Col. ii. 15. And neither shall do it. The good
angels will not, the bad shall not; and neither can. The good
angels are engaged friends, the bad are restrained enemies. (3.)
Nor things present, nor things to come—neither the sense of
troubles present nor the fear of troubles to come. Time shall not
separate us, eternity shall not. Things present separate us from
things to come, and things to come separate and cut us off from
things present; but neither from the love of Christ, whose favour
is twisted in with both present things and things to come. (4.)
Nor height, nor depth—neither the height of prosperity and
preferment, nor the depth of adversity and disgrace; nothing from
heaven above, no storms, no tempests; nothing on earth below, no
rocks, no seas, no dungeons. (5.) Nor any other
creature—any thing that can be named or thought of. It will
not, it cannot, separate us from the love of God, which is in
Christ Jesus our Lord. It cannot cut off or impair our love to God,
or God's to us; nothing does it, can do it, but sin. Observe, The
love that exists between God and true believers is through Christ.
He is the Mediator of our love: it is in and through him that God
can love us and that we dare love God. This is the ground of the
stedfastness of the love; therefore God rests in his love
(Zeph. iii. 17), because
Jesus Christ, in whom he loves us, is the same yesterday, to-day,
and for ever.

Mr. Hugh Kennedy, an eminent Christian of
Ayr, in Scotland, when he was dying, called for a Bible; but,
finding his sight gone, he said, "Turn me to the eighty of the
Romans, and set my finger at these words, I am persuaded that
neither death nor life," &c. "Now," said he, "is my finger
upon them?" And, when they told him it was, without speaking any
more, he said, "Now, God be with you, my children; I have
breakfasted with you, and shall sup with my Lord Jesus Christ this
night;" and so departed.